從認知神經科學的角度探討阿含經的無我

Abstract

本篇論文以腦神經科學中意識運作的特色與理論，嘗試去了解初期佛教的「無我」。近代的學者所探討的「無我」，通常著重於「無我」中的「我」是甚麼「我」？是婆羅門的「我」、還是精神主體的「我」、幻覺的「我」…等等。然而現今腦神經科學對於人是如何認識世界、意識的產生，以及「我」的建立別有一番論述，因此本篇將以此與阿含經中緣起認識的論述做比對，來解讀佛法中「無我」的意涵。所使用的書籍以安東尼歐、達馬吉歐（Antonio Damasio） 的三本著作《笛卡爾的錯誤》，《意識究竟從何而來？》，《事務的奇怪順序》，和漢譯四部阿含經為主。 以腦神經科學的角度而言，意識的認知與「我」的感覺，是腦部、身體與環境三者互動過程所建構的。這代表著我們的認知、情緒、想法、慾望的出現不僅與當前的狀況有關係，更受到過往的經歷以及社會文化、教育所形塑。意識的認知與「我」的感覺，雖說是腦神經為了快速回應環境、節省腦部資源而演化出的因應措施，但也因此造成認知侷限在個人的成長經歷。 從這樣的理論，再配合初期佛教的緣起認識，「根」（身體感官）、「境」（環境境象）、「識」（腦的認識了別）三者和合，引發「觸」認識作用，產生「受」、「愛」、「取」、「有」的流轉。了解到佛教的「無我」不僅是「離常」；沒有一個常、一、主宰的「我」存在。也「離斷」；也不是沒有「我」存在的感覺。 「無我」的深意，即是藉由了解和體證認知的侷限與偏差，以避免形成有錯誤認知的「我」。過於執著這樣的「我」所擁有的感受與想法，會導致產生許多不必要的慾望，不必要的恐懼，不必要的貪、瞋、癡。現今的腦神經科學不只佐證了兩千五百年前，佛陀「無我」的思想中，反覆闡述的認知偏差與侷限；更重要的是「無我」思想是能針對，腦神經運作時認知侷限所引起的人生苦痛，提出了解決之道。

This paper proposes a neuro-cognitive basis for "non-self" in early Buddhism. In terms of "non-self", scholars of Buddhist Studies have to deal with different ideas of the self, such as the concept of the self in Brahmanism, in spirituality, or in illusion. As the negation of self is often taken for granted, few have investigated the mechanism of the "non-self". Recent developments in neuroscience provide a different perspective on epistemology, consciousness, and the construction of self. This paper compares current cognitive neuroscience theories with Pratityasamutpada in the Agamas, the Chinese translation of the four Agama Sutras, using Antonio Damasio's Descartes' Error, Self Comes to Mind, and Strange Order of Affairs. In terms of neuroscientific perspective, a permanent, single, unique, absolute entity and controller of body and mind -- "self" does not exist. Instead, the self is an amalgamation of the brain, the body, and the outside world. Consciousness, emotion, thought, and desire depends on one's embodied consciousness, the entirety of cultural and social upbringing, and are subsequently affected by our current outside stimuli. The construct of self exists as a coping strategy for biological beings to respond quickly to the environment and limited brain resources. In the dependent origination (Pratityasamutpada) of early Buddhism: The combination of six faculties (Saḷāyatana, i.e., five physical sense-organs and mind), image (Nāmarūpa, name and form), and consciousness (viññāṇa, discernment) triggers the cognitive function (Phassa ), which in turn produces feeling (Vedanā), craving (Taṇhā), clinging ( Upādāna), and becoming (Bhava). From both neuroscience and Pratityasamutpada, it can be seen that "non-self" is not just separation from the "permanent"; there is no permanent, one, ruling "I" that exists. It is also away from "disconnect"; it is not the feeling that there is no "I". "non-self" is a concept and a practice to avoid the formation of self with false cognition by understanding and realizing the limitations and deviations of cognition. Clinging to such "I" feelings and thoughts will lead to selfish desire, craving, attachment, greed, hatred, and delusion. Instead, by delineating the biases and limitations of the consciousness, the "non-self" guides the construction of a less biased self. While contemporary cognitive neuroscience provides a biological, scientific basis to the Buddha's teachings of "non-self" 2500 years before, the suffering caused by cognitive biases can only be solved by understanding and practicing the "non-self ".